本文處理宋儒程伊川對感通與感應的四種不同論述模式，分別是理的自感、異質的理氣相感、同氣感應與異氣感應。「理的自感」是伊川的創見，表示理不需要外在事物的接觸即能包容與反應事物。「異氣感應」發生在陰陽五行的交感與萬物的生化，「同氣感應」則是天人的感應模式，顯示兩種自然之氣的互動。「理氣相感」表現在祭祀鬼神，強調祭祀時的誠意能感召鬼神的到來。氣之感應與理氣相感代表了儒家自先秦以來的兩條重要線索，即宇宙氣化元素的運行與人文主義的宗教精神。

This paper aims to deal with Cheng yi (1033-1107) and to reveal his thought of communication-resonance. It includes four modes, namely “self-communication of li”, “heterogeneous communication between li and qi”, “resonance between homogeneous kinds of qi” and “resonance between heterogeneous kinds of qi”. As Cheng’s creative viewpoint, “self-communication of li” means li itself can embrace and reflect the changement of outer things without connection with them. “Resonance of qi”, when it is heterogeneous, is such a mode of the interaction between yin and yang or among five elements, and when this resonance is homogeneous, often occurs in the heaven-human interaction. Heterogeneous communication of religious life is Cheng’s another concern. He reiterates the importance of sincerity and empharsizes that only basing on sincerity (li) in sacrificial rites, the living can thereby call their ancestor’s and god’s arrival (ancestor and gods are material qi). Since the Pre-Qin dynasty these modes of qi-resonance and li-qi-communication are always two unignorable clues, which explain the function of material world and present the spirit of religious humanism.